These are the considerations, mostly facts—you may dispute some of them, but not all I think—in the light of which I should endeavour to illustrate the manifestation of Christ to His disciples after death. To these facts I merely added the conjecture that possibly there may be something besides the mere movement of our brains that produces these images of the departed, something—I will not say external, for a spirit, if independent of place, can be neither external to us nor internal—but some act in the invisible world of spirits corresponding to every apparition upon the visible world. But I did not pledge myself to such a theory. I only insisted that the whole revelation of poetry and religion through the Imagination has been of such inestimable importance to man that we cannot put it all aside as false because imaginative; we must regard it with reverence and be prepared to find that in the central event of the purest religion of all, the Imagination has been made the medium of the culminating revelation of spirit and truth. Indeed, if the spiritual world is real and near, it is difficult to conceive how God—without breaking the Laws of Nature and without unfitting us for life in a world of sense—could better give us glimpses of an invisible environment, than by causing it to press in, as it were, upon the Imagination, so that the mind’s eye, thus stimulated by real invisibilities, may, for the time, supplant the bodily faculty of sight, and afterwards leave behind in us a permanent suggestion that, as there is a material world corresponding to the bodily eye, so there is a mind’s world corresponding to the mind’s eye. With this pre-conception I will ask you to approach the narrative of Christ’s Resurrection as I shall endeavour to set it forth in my next letter from the natural point of view. XXII THE RESURRECTION MY DEAR ——, My last letter broke off rather abruptly with a promise to do my best to set forth hereafter the Resurrection of Christ as it may be regarded from a natural point of view.